Spring 2006 • 2549 Newsletter of the Abhayagiri Buddhist Monastery Volume 11, Number 1 FEARLESS MOUNTAIN

hen I lived with the moods and impres- WAjahn Chah, he sions that quickly lead to Inside: often admonished us not suffering. We must learn to worry about teaching how the moods and con- From others but instead to tacts of the mind either the Monastery worry about teaching trick us or support us. oneself. The foundation When we can understand PAGE: 2 of teaching is always to that, then we can have a teach oneself, to teach chance of establishing and encourage oneself. true happiness in the The Heart of a Then, later, one may heart. teach others from the The focus of external Pilgrim perspective of knowing knowledge tends to be how to teach oneself. upon the worldly dham- PAGE: 4 One looks after oneself mas, those for praise and and then one looks after Teaching wealth. The knowledge others. of the Dhamma, on the Calendar There is a funda- other hand, leads to mental difference Oneself relinquishment or let- PAGE: 8 between study to find a by Jundee ting go. One is not able job in the world and to let go until one under- study of Dhamma. When stands in the heart. The The we study in the world, it rarely leads to a worldly knowledge available in books Island decrease in greed, hatred and delusion. Yet does not really change the heart. As a lay this is fundamental to our individual study man, I knew all about greed, hatred, delu- PAGE: 10 in the Dhamma. We need to ask if greed, sion, , suffering and not- hatred and delusion are decreasing, self. You can read all about these ideas in because that is when we experience the the books. But this knowledge didn’t real- On Sabbatical fruits of practice. The study of Dhamma is ly change my heart. It was necessary to the study of internal truths. turn the attention back to the heart itself. PAGE: 13 encouraged his students to close the books Once after a Dhamma talk, a drunk- of external study and open the book of the ard came up to me and said he knew all heart. In the heart, you can learn much about impermanence, suffering and not- more about what leads to happiness and self, but this intellectual knowledge had Upasika well-being than in the books of external not helped him. He still had attachments Program PAGE: 15 knowledge. When we lack familiarity with and difficulties. He was not able to let go Photo by Santideva Kral the ways of the heart, we do not recognize (continued on page 12) FROM THE MONASTERY

Community Sudanto, and Tan Satimanto attended the 11th Annual Monastic Conference, together with over 30 other monastics he last few months of 2005 were characteristically event- from different Buddhist traditions. The event, held at Shasta Tful, with work projects being consolidated and complet- Abbey in Mt. Shasta, California, was originally conceived by a ed, as well as a number of teaching events taking place both group of Western nuns of the Gelugpa Tibetan tradition and in the monastery and within the wider community. During has evolved into a much-cherished opportunity for Buddhist the fall months, Ajahn Prateep and Anagarika Minh An spent monastics living in the West to meet and share their practices many hours each day hunting for a mysterious water leak that and experiences. It is both an occasion for old friends to was draining the supply to our tanks. Ajahn Sudanto and a reconnect and for others to meet for the first time. crew of helpers also spent many hours working up in the for- This year’s event was comprised of nuns and monks of fif- est, building a new water softening shed and helping Kathy teen different lineages, including Soto , Chinese Ch’an, Lewis to build a new meditation platform for Casa Serena Gelugpa and Nyingmapa Tibetan lineages, two varieties of guests. As the days grew shorter, the crews would often con- Vietnamese Zen, and both Sri Lankan and Thai — tinue working in the forest in the dark, having begun in the a grand and colorful array of robes and streams of knowledge early afternoon. Meanwhile, down at the Dhamma Hall, and experience. The gathering is mostly designed to be an and would be giving readings opportunity to meet and support each other, rather than from Bodhi’s new anthology of the Buddha’s teach- being filled with academic expositions, however there were a ings, and engaging in question-and-answer sessions with the number of presentations on this year’s theme of “Practice,” rest of the community. which included an from Ajahn Amaro on the In early fall, the fourth annual two-day bicycle pilgrimage , or “austere” practices. from Spirit Rock Meditation Center to Abhayagiri Monastery Ajahn Brahmavamso (affectionately known as Ajahn took place, with a visit to the City of Ten Thousand Buddhas. Brahm), an English monk, disciple of Ajahn Chah, and abbot The bicycle journey combined aspects of a recreational of Bodhinyana Monastery in Perth, Australia, stayed with us cycling event with those of a pilgrimage. Many challenges for three days in November. Having come to the U.S. on a tour faced the riders during this 150-mile ride, including a wide sponsored by the publishers of his recent collection of stories variety of hills between Marin and Mendocino counties. The and teachings, entitled Who Ordered This Truckload of Dung?, riders were supported by a large volunteer crew. During the took some time out to “spend Thanksgiving two days there was time for meditation and Dhamma teach- with family,” as he put it. On his way to the monastery he ings as well, with Ajahn Amaro and Anagarikas Aaron and stopped by the Angela Center in Santa Rosa to see Ajahn Minh An following along in the monastery van and meeting Amaro, who was leading the annual retreat, which by all the group at vari- accounts was a treat for everyone there. At the monastery he ous points along had time to reconnect with Ajahn Pasanno and meet with the the way. The last community, answering Dhamma questions and offering a and final stop was much-appreciated talk. It was a lively and joyous three days. Abhayagiri Mo- On December 9, Anagarika Aaron formally requested the Monastery photo nastery, where the Going Forth, or Pabbajja, as it is called in the language, in riders were met a ceremony held after our regular evening puja. After com- by Ajahn Amaro pleting a year in training as an anagarika, he decided to make and other mem- a further one-year commitment to being a , or bers of the novice monk. Many members of his family came to the monastic com- monastery to witness the occasion (including his step father, munity, and took who arrived unexpectedly, having ridden his motorbike all the part in a closing way from Tucson, Arizona), as did a large group of lay sup- ceremony of porters from different locations—creating a warm and sup- chanting and portive atmosphere. Ajahn Pasanno led us through the formal blessings. proceedings, carefully explaining each section and conveying The day both the literal and symbolic meaning of the chanting and the after the bicycle gesture of going forth. After the exhortation had finished, the pilgrimage, Ajahn revealed Aaron’s new name, Thitabho, meaning “one of Samanera Thitabho Amaro, Ajahn unwavering radiance.”

2 Fearless Mountain and Debbie Stamp also left for . Ajahn Amaro and Ajahn Sudanto took part in the above events, and also had an opportu- nity to reconnect with old friends from around the world, such as former

Photo by Ajahn Amaro Abhayagiri residents Tan Thanuttaro, who has been living in Thailand for the last little while, Tan Achalo, who has been staying with Tan Ajahn Anan (a much respected disciple of Luang Por Chah) at Marp Jun, Tan Hasapañño, who is currently staying at the secluded Wat Dtao Dum on the Thai- Burmese border, and Tan Phasuko and Tan Nyaniko, who met the group in and went on to . Both ajahns reported having a very fruitful and nourish- ing time, particularly in terms of the qualities of kalyanamitta (noble friendship) and a sense of communality and harmony within the wider Sangha. Debbie also took part in Monastic gathering at Lake Siskiyou, near Shasta Abbey the bus tour and other activities, and will be spending February and March on retreat at Ajahn Prateep left Abhayagiri in November in order to Wat Boonyavat, the monastery of Tan Ajahn Dtun, also a help Ajahn Nyanadhammo and the Sangha at Wat Pah highly revered disciple of Luang Por Chah. Nanachat prepare for the WAM (World Abbots’ Meeting), During this year’s winter retreat, the monthly talks at which was to be held there in January. It was felt that his skill Berkeley Buddhist Monastery have been led by Fred in building and construction would be supportive to the Wat (Santideva) Kral, Kathryn Guta and Rev. . The Pah Nanachat community at this time, since there was a plan retreat itself has been supported by an excellent crew— to build some new kutis and washroom facilities before the Michael Dietzel, Bruno Casolari and Lee Mintz staying for the large gathering of senior Western monks arrived. He intends full three months, with Alex Perotti staying for the first month to return to the community in spring of this year. Pamela and Catherine Direen staying for the last. Their selfless giving Kirby completed her year as caretaker of Casa Serena in and harmonious nature have benefited the community great- October. We thank her for her diligence and care in making ly over this time. Casa Serena a conducive place for lay women to practice. Anagarika Kevin also left the community early this year; we Teachings wish him all the best for the future and extend our gratitude to him for his wide ranging service to the monastery. rom September 16 to 19 Ajahn Amaro and a group of six Tan Jotipalo returned to the monastery in early FAbhayagiri residents made the journey to Tucson,Arizona, December, having spent the better part of 2005 living at to receive three days of teachings from His Holiness the Dalai Arrow River Forest Hermitage in Thunder Bay, Ontario. As . The teachings were centered around the eighth chapter many are aware, he also spent several months accompanied by of Shantideva’s Bodhicharyavatara (The Way of Austin Stewart on a pilgrimage heading north up the Life), an eighth-century text. Ajahn Amaro joined a Mississippi River. They both became ill, however, and the pil- panel of other Western Buddhist teachers in offering evening- grimage, which had been rich with many blessings, insights session commentaries on His Holiness’s teachings. Much grat- (and challenges) had to come to an end sooner than it was itude goes to Samanera Thitabho’s family, who generously hoped. offered lodgings and hospitality to five of us during this time. Ajahn Pasanno left Abhayagiri in late December for his Abhayagiri once again hosted the annual Spirit Rock Teen time of sabbatical (see page 13) and also to take part in the Retreat from September 2–4. Fifteen teens and nine adults gathering at Wat Pah Nanachat and the CALM pilgrimage (see were here this year, with both new and old faces in attendance. page 7). Around the same time, Ajahn Amaro, Ajahn Sudanto (continued on page 14)

Spring 2006 3 Photo courtesy of Santideva Kral The Heart of a Pilgrim by Jayanta

From January 1 to 17, 2006, the eleven ff on a journey—one that I anticipated would be an adventure women and men who make up the CALM of the heart, regardless of what and how things unfolded. I love (Community of Abhayagiri Lay Ministers) both the countryside and the history of Thailand, so the idea of group journeyed on a pilgrimage to Thailand a pilgrimage was exciting. It was not my first trip to Thailand; under the guidance of Ajahns Pasanno and thereforeO the culture and the customs were somewhat familiar and com- Amaro. This group recently completed over fortable. Especially dear to me are the Thai people, whose approach to life three years of training aimed at enhancing is deeply influenced by the Buddhist teachings and its psychology. their leadership abilities and grounding them In 1974 I sat my first vipassana retreat with the Canadian Buddhist further in the Dhamma in order to better nun Dhamma Dinna, and it left me with the feeling that I had “come serve Abhayagiri and beyond. The Thailand home” after years of spiritual searching. My practice and study of the pilgrimage was envisioned as a way to link Dhamma began earnestly at that time. Then, some years later, I met Ajahn the CALM members more firmly to the roots Pasanno and was introduced to the teachings of Ajahn Chah, which of the and to strengthen impressed me because they were so simple and straightforward. The forest ties with fellow lay supporters there. tradition was the root of both my teachers, and so I was hoping that this The CALM group visited many Thai for- pilgrimage would provide a deeper understanding and connection to est monasteries, met with senior monastics, Theravada and in particular to . I also had toured meditation centers, witnessed Buddha- an inner feeling that this trip would provide some clarity and direction not rupa pouring ceremonies, sponsored and only for my own practice but also for future sharing and teaching of the served at an outdoor kitchen during Ajahn Dhamma to my students. Chah’s memorial celebration, and more. To begin the pilgrimage we all gathered together and stayed several Following are reflections from group member nights at Sathira-Dhammasathan. This beautiful seven-acre retreat center Jayanta (Shirley Johannesen) of British and monastery is located within the Bangkok city limits, but it feels worlds Columbia, Canada. apart. Formerly an undeveloped rice paddy, the grounds are now graced with mature trees, lotus ponds, winding paths, and numerous meditative

4 Fearless Mountain structures. The venerated Buddhist nun MaeChee Sansanee Sthirasuta is the founder and director. A well-known and respected nun, she uses Dhamma to bring peace, harmony, and respect—without discrimina- tion—into a world of suffering. MaeChee radiates a pure heart, a joyous smile, and a lot of power. As a result of these wonderful qualities, the cen- ter is thriving with life and energy, which I experienced as a natural man- ifestation of her practice and dedication to the Buddha’s teaching. Over many years she has developed a wide variety of programs: teaching medi- tation to convicts in prison, providing support to abused and deserted mothers, and educating youth. It was very inspirational to see the center, meet the people involved, and learn about all that is being offered by MaeChee Sansanee’s community. I came away not only with ideas for future projects but also with a contented heart, knowing that many of my own Dhamma undertakings are similar (although on a smaller scale!). I am convinced that right intention and a pure heart will lead to inner and outer peace and harmony. Further along on our journey we visited and stayed a night at Wat Sunandavanaram near the Burmese border. Venerable Ajahn Mitsuo Gavesako, a Japanese disciple of Venerable Ajahn Chah, is the abbot. As with Sathira-Dhammasathan, this monastery serves several distinct groups of people. Although the physical setting is different, the focus on helping others is the same. Ajahn Gavesako teaches insight meditation and runs classes at the monastery both for the general public as well as for large groups of civil servants, county officials, and students. One of his projects involves working with the government to protect the forest and to reforest some of the devastated areas around the monastery. Another is the Maya Gotami Foundation, whose goal it is to provide education, moral training, food and clothing to rural students in need. He has also established a pro- ject to help victims of the Tsunami disaster in southern Thailand. Here in the West, we might categorize this as “,” but for Ajahn Gavesako and others like him, it is simply living the Dhamma. Learning about his many efforts created a further opening and inspiration to the endless possibilities of sharing, giving, kindness, and compassion. Something very dear to my heart is meditation. For over thirty years I have had the opportunity to do extensive practice and study, both formal and informal, in community and in solitude. So, needless to say, I was also excited to visit some of the quieter forest monasteries that focused on indi- vidual practice. They had a familiar feeling of ease and comfort—although I had to be very mindful of the many cultural differences such as when to bow and in what sequence. The abbots at these monasteries are highly esteemed disciples of Ajahn Chah; just to be in their presence was an honor. Peacefulness emanated through their gentle facial expressions, shining eyes, wide smiles, and quiet composure. I felt privileged to meet the senior teachers, to pay respects, to make offerings, to talk with them, to listen to the Dhamma, and to hear their personal stories. They encouraged us to ask questions and wanted to know where we were from, the training we have had, and our connection with Abhayagiri monastery. I felt a great deal of gratitude for their dedication to the practice, to keeping the Dhamma alive, and to sharing the Buddha’s teaching. As we travelled and stayed at the different forest monasteries affiliated with Ajahn Chah, the accommodations ranged from simple and basic From top: lotus pond at Sathira-Dhammasathan; (where there was no electricity and a trip to the toilet—in the forest, in the Ajahn Anan; Jayanta, Usa, Pesala, Mettika, Cittasubha and Ladawan; meal offering. dark of the night—was an adventure) to simple and elaborate. In some (Photos by Kondañña and Geof Karlson.) (continued on page 6) Spring 2006 5 locations our mosquito nets were greatly appreciated and at one monastery The Heart we joked about the “five-star” restroom—and what a treat it was! Although our accommodations were simple and shared, I noticed that the Thai peo- ple (even the obviously wealthy) seemed very content without all the luxu- of a Pilgrim ries that we (and they) are likely accustomed to. For me personally in these (continued from page 5) settings, I experienced some quiet and spaciousness of heart/mind, joy, and a great appreciation for the austere beauty of the simplicity. Many of the monasteries were in the forest, in mountainous terrain, and had abundant wildlife all around. Kutis (meditation huts) were scat- tered in all directions, along with walking paths, a meditation hall, a kitchen, and a few other buildings. I found these places to be physically similar to Abhayagiri. A favorite monastery for our group was Wat Poo Jom Gom, a small forest retreat facility that Ajahn Pasanno had established along the Mekong River. Ajahn Pasanno was also instrumental in the development of the Nature Care Foundation to protect the forest in that area and the formation of a cooperative handicraft center to provide a livelihood for the local people. What wonderful Dhamma work he and the other monastics have done, and continue to do. Our time there was very rich as we explored the area, met the people, and relived some of Ajahn Pasanno’s stories. As CALM members and representatives of Abhayagiri Monastery, we had the privilege, for three days, to sponsor an outdoor dana kitchen at Ajahn Chah’s annual memorial celebration. It was the first time that farangs (foreigners) had taken part in preparing and offering food to the monks and the pilgrims at this celebration. We were indeed a novelty and attracted long lines of curious Thais waiting to taste one of our funnel cakes. Dressed in our colorful “Abhayagiri Kitchen Crew” aprons, our “sukha” and “” crews worked either the four-to-seven a.m. or three- to-seven p.m. shift. The first afternoon a 15-year-old Thai schoolgirl, Ah, stopped by the kitchen and ended spending the rest of the shift helping us while practicing her English. She was such a delight, fitted right in with our booth, and was invaluable as a translator. What really impressed me was that she came again early the next morning. I can’t imagine my 14- year-old granddaughter getting up at 4 a.m. to help make funnel cakes! I was also warmly touched by the recognition and gratitude expressed to us by both the pilgrims and the monastics. Ours seemed like such a small offering compared to everything that we were experiencing and receiving. I trust that our presence there (and the offering of funnel cakes) will help nourish and strengthen future ties with Abhayagiri’s many friends and supporters in Thailand. The formal part of the Ajahn Chah memorial celebration was huge and “awesome”! The procession included 770 monks, silently and humbly circumambulating Ajahn Chah’s chedi—followed by thousands of lay pil- grims dressed in white, each holding a bouquet of flowers, candle, and incense. What a contrast to the small handful of monks and laypeople that I experience at Abhayagiri. I talked with many people who had traveled from other parts of Thailand and from other countries. They had come to Wat Pah Pong to pay respects, to make offerings, to show gratitude to Ajahn Chah for his life, his teaching, his wisdom, and for establishing monasteries not only in Thailand but around the world. He has definitely had a major influence on Theravada Buddhism—and we in America have the good fortune of having access to this tradition through Abhayagiri and From top: on almsround; Thai-style house; Ajahn Pasanno as tour guide; pouring Venerable Ajahns Pasanno and Amaro. (Photos by Kondañña and Geof Karlson.) The monks get a lot of support and respect in Thailand, more than I

6 Fearless Mountain have seen in the West. Joy and happiness arose when I saw the great rever- ence that the Thais have towards the Western monks at Wat Pah Nanachat. The monastics walk on daily almsrounds as part of an ancient tradition— maintaining a relationship between the monks and the surrounding com- munity. The faith, devotion, and generosity of the lay supporters were wonderful things to experience and be part of. I saw very young children at the monastery, with their parents holding their hands in añjali (paying respect), and placing food in the bowls as the monastics walked the village pathways on pindabat.The mounds of food were incredible, and many people arrived at the monastery loaded down with all sorts of dona- tions. To join the fray of the numerous volunteers in the kitchen—sorting, organizing, arranging the long buffet tables, and then offering the meal— was great fun. The Thai lay people are always smiling and willing to help. Even though I only knew a few Thai words, they would explain and show me what to do. I learned a lot about “presentation” as the food was care- fully and beautifully arranged on the trays. In America most people come to learn meditation and are later intro- duced to (precepts) and generosity (dana). It is the other way around in the East. I am very grateful to the Thai people for their patience and kindness in guiding us in monastic etiquette, as well as for their hos- pitality and graciousness in hosting us at the many events we attended. I am greatly inspired by their example and their happy faces. The Buddha’s teachings are based on a foundation of virtue and generosity. From my own practice, giving and helping others creates a good feeling and sense of spaciousness in my mind/heart, resulting in warm and heartfelt connec- tions. On the pilgrimage I experienced this kindness and generosity in so many different ways. Generosity was not just expressed through material things, but included generosity of time and service and giving of oneself. Abhayagiri Monastery is small in comparison to Wat Pah Nanachat, and is the only Ajahn Chah branch monastery in the U.S. However, the bond between Abhayagiri and the other Western monasteries was very evi- dent as the abbots gathered for the Abbots’ Meeting. I feel that we all ben- efit immensely from the connection to such a large and stable Thai forest tradition. For the CALM group it was an exciting time to meet with Ajahn Chah’s senior disciples and one thing that resonated with me was how for- tunate we were to be on this pilgrimage—a result of Ajahn Pasanno’s paramis of generosity, energy, patience, wisdom, determination, and kind- ness. How humbling How appreciative How very true! Gratitude. At the top of the list is Ajahn Pasanno, for his commitment to Abhayagiri Monastery and to the CALM group. Ajahn Pasanno is cer- tainly highly regarded and respected in the West, but to witness the esteem in which he is held in Thailand, everywhere we went, was truly amazing. The Thais would quietly and humbly approach him with hands in añjali and make the traditional three prostrations in the meditation hall, on the pathway, or wherever they happened to meet him. I could feel their joy and happiness when they met him and this would bring a smile to my face. What a joy it is to be a part of Ajahn Chah’s and to work together with both the lay and the monastic communities. It is indeed a rich experience to lend a hand and to support the tradition. It is such a lovely circle of giving and receiving between the monastic and lay com- munities. It is a chance to express how much the teachings mean to me and From top: CALM “kitchen” at Wat Pah Pong; to the support that is given. I am most grateful and very happy to be able Mettika serves funnel cakes; ruins at Ayutthaya; to serve Abhayagiri and the larger community whenever the occasion pre- Jayanta. (Photos by Kondañña and Geof Karlson.) sents itself.

Spring 2006 7 Eventually, we realize that no matter how much we try to The Island That You get rid of desire and not grasp anything, no matter what we do—become a monk, an ascetic, sit for hours and hours, attend retreats over and over again, do all the things we believe will get Cannot Go Beyond rid of these grasping tendencies—we end up feeling disap- by Ven. pointed because the basic delusion has never been recognized. This is why the metaphor of “The Island that you cannot difficulty with the word Nibbana is that its meaning is go beyond” is so very powerful, because it points to the prin- Abeyond the power of words to describe. It is, essentially, ciple of an awareness that you can’t get beyond. It’s very sim- undefinable. ple, very direct, and you can’t conceive it. You have to trust it. Another difficulty is that many Buddhists see Nibbana as You have to trust this simple ability that we all have to be fully something unobtainable—as so high and so remote that we’re present and fully awake, and begin to recognize the grasping not worthy enough to try for it. Or we see Nibbana as a goal, and the ideas we have taken on about ourselves, about the as an unknown, undefined something that we should some- world around us, about our thoughts and perceptions and how try to attain. feelings. Most of us are conditioned in this way. We want to The way of is the way of recognizing condi- achieve or attain something that we don’t have now. So tions just as they are. We simply recognize and acknowledge Nibbana is looked at as something that, their presence, without blaming them or if you work hard, keep the sila, meditate judging them or criticizing them or diligently, become a monastic, devote praising them. We allow them to be, the your life to practice, then your reward positive and the negative both. And, as might be that eventually you attain we trust in this way of mindfulness more Nibbana—even though you’re not sure and more, we begin to realize the reality what it is. of “The Island that you cannot go Ajahn Chah would use the words beyond.” “the reality of non-grasping” as the defi- When I started practicing meditation nition for Nibbana: realizing the reality I felt I was somebody who was very con- of nongrasping. That helps to put it in a fused, and I wanted to get out of this context because the emphasis is on confusion and get rid of my problems awakening to how we grasp and hold on and become someone who was not con- even to words like Nibbana or Buddhism fused, someone who was a clear thinker, or practice or sila or whatever. someone who would maybe one day It’s often said that the Buddhist way become enlightened. That was the impe- is not to grasp. But that can become just tus that got me going in the direction of another statement that we grasp and Buddhist meditation and monastic life. hold on to. It’s a Catch 22: No matter But then, by reflecting on this posi- how hard you try to make sense out of it, tion that “I am somebody who needs to you end up in total confusion because of do something,” I began to see it as a cre- the limitation of language and percep- ated condition. It was an assumption tion. You have to go beyond language and perception. And the that I had created. And if I operated from that assumption, only way to go beyond thinking and emotional habit is then I might develop all kinds of skills and live a life that was through awareness of them, through awareness of thought, praiseworthy and good and beneficial to myself and to others through awareness of emotion. “The Island that you cannot but, at the end of the day, I might feel quite disappointed that go beyond” is the metaphor for this state of being awake and I did not attain the goal of Nibbana. aware, as opposed to the concept of becoming awake and Fortunately, the whole direction of monastic life is one aware. where everything is directed at the present. You’re always In meditation classes, people often start with a basic delu- learning to challenge and to see through your assumptions sion that they never challenge: the idea that “I’m someone about yourself. One of the major challenges is the assumption who grasps and has a lot of desires, and I have to practice in that “I am somebody who needs to do something in order to order to get rid of these desires and to stop grasping and cling- become enlightened in the future.” Just by recognizing this as ing to things. I shouldn’t cling to anything.” That’s often the an assumption I had created, that which is aware knows it is position we start from. So we start our practice from this basis something created out of ignorance, out of not understand- and, many times, the result is disillusionment and disappoint- ing. When we see and recognize this fully, then we stop creat- ment, because our practice is based on the grasping of an idea. ing the assumptions.

10 Fearless Mountain Awareness is not about making value judgments about our Ah, but here man’s heart leaps, yearning towards the thoughts or emotions or actions or speech. Awareness is about gloom with venturous glee, knowing these things fully—that they are what they are, at this From the shore that hath no shore beyond it, set in all moment. So what I found very helpful was learning to be aware the sea. of conditions without judging them. In this way, the resultant (from “On the Verge” in A Midsummer Vacation) karma of past actions and speech as it arises in the present is fully recognized without compounding it, without making it I found in this poem an echo of the Buddha’s response to into a problem. It is what it is. What arises ceases. As we recog- Kappa’s question in the Sutta-Nipata: nize that and allow things to cease according to their nature, the realization of cessation gives us an increasing amount of faith Next was the brahmin student Kappa: in the practice of nonattachment and letting go. “Sir,” he said, “there are people stuck midstream The attachments that we have, even to good things like in the terror and the fear of the rush of the river of Buddhism, can also be seen as attachments that blind us. That being, and death and decay overwhelm them. For doesn’t mean we need to get rid of Buddhism. We merely rec- their sakes, Sir, tell me where to find an island, tell me ognize attachment as attachment and that we create it our- where there is solid ground beyond the reach of all selves out of ignorance. As we keep reflecting on this, the ten- this pain.” dency toward attachment falls away, and “Kappa,” said the Master, “for the the reality of nonattachment, of non- sake of those people stuck in the grasping, reveals itself in what we can Here, Ananda, having middle of the river of being, over- say is Nibbana. whelmed by death and decay, I will If we look at it in this way, Nibbana gone to the forest, to tell you where to find solid ground. is here and now. It’s not an attainment in the foot of a tree or to “There is an island, an island the future. The reality is here and now. It which you cannot go beyond. It is a is so very simple, but beyond descrip- an empty hut, a monk place of nothingness, a place of non- tion. It can’t be bestowed or even con- reflects thus: “This is possession and of nonattachment. It veyed, it can only be known by each per- is the total end of death and decay, son for themselves. peaceful, this is sublime, and this is why I call it Nibbana [the As one begins to realize or to recog- that is, the stilling of all extinguished, the cool]. nize nongrasping as the Way, then emo- “There are people who, in mind- tionally one can feel quite frightened by formations, the relin- fulness, have realized this and are it. It can seem like a kind of annihilation completely cooled here and now. is taking place—all that I think I am in quishment of all acquisi- They do not become slaves working the world, all that I regard as stable and tions, the destruction of for , for Death; they cannot fall real, starts falling apart—and it can be into his power.” frightening. But if we have the faith to craving, cessation, (from SN 1092–95, Ven. Saddhatissa continue bearing with these emotional Nibbana. Anguttara Nikaya 10.60 trans.) reactions and allow things that arise to cease, to appear and disappear according In English, nothingness can sound like to their nature, then we find our stabili- annihilation, like . But you can ty not in achievement or attaining, but in being—being also emphasize the “thingness” so that it becomes “no-thing- awake, being aware. ness.” So Nibbana is not a thing that you can find. It is the Many years ago, in William James’ book The Varieties of place of no-thingness, a place of nonpossession, a place of Religious Experience, I found a poem by Charles A. nonattachment. It is a place, as Ajahn Chah said, where you Swinburne. In spite of having what some have described as a experience “the reality of nongrasping.” degenerate mind, Swinburne produced some very powerful reflections: From the introduction to the forthcoming The Island: An Anthology of the Buddha’s Teachings on Nibbana, by Ajahn Here begins the sea that ends not till the world’s end. Pasanno and Ajahn Amaro, to be published Fall 2006. Where we stand, Could we know the next high sea-mark set beyond Ajahn Sumedho was ordained in Thailand in 1966 and is cur- these waves that gleam, rently abbot of Amaravati Monastery outside . We should know what never man hath known, nor eye of man hath scanned . . .

Spring 2006 11 Teaching Oneself (continued from page 1) Ajahn Chah praises someone who knows how to look after his ignorance. Views, opinions and intelligence can easi- even though he understood the concepts of impermanence ly intoxicate someone who doesn’t do this. Problems in the and suffering and felt their sting. There is a qualitative differ- world often come from intelligent people who don’t under- ence between knowledge and attention directed outside. When stand their boundaries. When a rice stalk is green and unripe, attention is directed towards the heart, the natural develop- it stands up straight. As it matures and ripens, the stalk bends ment is mindfulness and wisdom. When mindfulness and wis- closer to the ground. The same is true with humans. If we dom have an opportunity to function freely in our lives, it is don’t know the difference between intelligence and foolish- natural to turn towards letting go and relinquishment. ness, we will be trapped in our lack of understanding. We will The teaching of the Buddha is often not palatable to those stand up straight with pride and arrogance. With true wisdom in the world because it goes against the direction or flow of and understanding, there is a humility and gentleness. the world. It is important to understand that there are two dif- Understanding ourselves is central to our practice. To do ferent directions. There is the direction of the world and the this, we reflect on natural things within us rather than going direction of the Dhamma. If that weren’t the case, there for external knowledge. A pot that is empty makes a lot of wouldn’t have to be a Buddha to point out the Dhamma. noise. A pot full of useful things doesn’t make much noise However, it is necessary for a Buddha to come along and point when you bang it. We also don’t need to make a lot of noise. out a different direction. Then there is an opportunity to step We need to put useful things into our container, and these back from the pull of the worldly tendencies and settle into things are mindfulness and wisdom. the stream of the Dhamma. The Dhamma stream takes a dif- One of the teachings Ajahn Chah emphasized over and ferent direction, the direction leading to peace and clarity. over again was “speak little, eat little, sleep little.” He encour- For myself, I don’t have much external knowledge. Being aged us to reflect on this. Why did he do this? Humans by their from the countryside and from the outer provinces, I didn’t go nature do not to understand balance. Rather, there is the ten- to school much. My temperament is more inclined to study dency is to refer to extremes. We may know what is a lot and the natural phenomena that I experience. When I came to a little, but we don’t know what is just right. If someone tells train with Ajahn Chah, he understood my nature and gave me us to speak, eat and sleep just enough, we will usually interpret the simple meditation object of Buddho.I worked with this exhortation according to our preferences and defilements. Buddho for quite a while. I wasn’t interested in the external We won’t reflect deeply on what really is just enough. study of books. I had faith in the teaching of the Buddha and However, we can use “little” as an entryway and in this way confidence in Ajahn Chah, yet there was still an underlying find balance. We can reflect on what is just enough. We need doubt. Would I ever get anywhere? What is all this Buddho to challenge ourselves and pull away from following prefer- stuff? But as my meditation practice grew, I learned that ences and standards that are comfortable for our defilements. Buddho was a mirror to understanding the movements, Ajahn Chah emphasized that we should not follow our thoughts and impressions of the mind. I saw the way the mind untrained minds. Eating, speaking, sleeping little, we can put goes out and entangles itself. Buddho became an increasingly the brakes on our conditioning, habits and tendencies. We can stable mirror to understand the mind itself. My practice con- see the reactions in the mind. When we follow our habits we tinued from that base. cannot recognize clearly where our defilements lie. In the What one considers as intelligent or stupid, accomplished early days of practice with Ajahn Chah, he often suggested or unaccomplished is different in the world and in the that we push our favorite foods to the side. So too, when you Dhamma. What do we know? What don’t we know? How does are moved to start a conversation, you might try to put the our intelligence or foolishness manifest? We need to recognize brakes on. What underlies the movements and tendencies of our own ignorance or lack of knowledge. When we do that, it mind that lead us to indulge in sleep? What are the motiva- shows a humility that is wisdom. Even if there is understand- tions? The standard is set at “little” to help us turn the atten- ing and intelligence, we need to see that it is only understand- tion around into the heart. The natural flow of the mind is out ing. We need to recognize the limits of understanding and into the world. We need to learn to work with that. We need intelligence. Once, a disciple came to visit Ajahn Chah. Ajahn to train to see the mind itself. Kuhn didn’t talk much and loved solitude. He would come from time to time to check in on his practice with Ajahn Adapted from a talk given to the CALM group in January. Chah. When Ajahn Chah asked how he was getting on with 2006, translated by Ajahn Pasanno. his practice, Ajahn Kuhn replied that he still seemed pretty foolish and ignorant. Ajahn Chah said that was all right. He Ajahn Jundee was born in Ajahn Chah’s home village in Ubon directed him to look after the ignorance and know that it is Province,. He has been a monk for over thirty years and is cur- there. The wisdom of the world and the wisdom of Dhamma rently abbot of Wat Pah Ampawan in Chonburi, Thailand. are not the same thing.

12 Fearless Mountain Ajahn Pasanno on Sabbatical jahn Pasanno will be spending the next Ayear or so on retreat in Thailand. He departed Abhayagiri in December 2005. It has been a very long time since Ajahn was able to spend an extended period on his own without being engaged in a teaching and leadership position. He has been particularly busy these last few years. During Ajahn Amaro’s recent (and much deserved) sabbat- ical, Ajahn Pasanno was the focus of the community’s atten- tion, day in, day out. Ajahn Pasanno intends to use the coming period of time to deepen both study and practice. A well-kept and spacious cave dwelling has been offered for his use during the dry sea- son, and according to all reports, it is an inspiring place to practice. During the (rainy season), when the cave becomes damp, he will reside in a kuti built for him in the nearby hills. The only contact he will have with other peo- ple is on the occasion of the daily meal offering and a public talk now and then. The community wishes him the best for the coming year!

Clockwise from top left: walking meditation path in the cave; sign at entrance to cave (“Cave of the Lion’s Roar Sangha Hermitage”); with kuti/cave donors (Khun Nong kneeling on left); kuti with antique teak doors and windows; on the medi- tation platform inside the cave. (Photos by Kondañña and Geof Karlson.)

g Our W in he Buddhist Bicycle Pilgrimage, Fall 2006 n e r l u s T The Buddhist Bicycle Pilgrimage hits the road for its fifth year! This inspiring journey will bring together riders, volunteers and monastics, who will venture from Spirit Rock Center to the City of Ten Thousand Buddhas to Abhayagiri over the span of two days. Don’t miss this opportunity to build community, experience the challenges of pilgrim- age, and enjoy the great outdoors all at the same time! We’re looking for volunteers, riders and supporters. Fo a r r m t h e D h a For more information (and photos!), visit www.dharmawheels.org or email [email protected].

Spring 2006 13 FROM THE MONASTERY

(continued the Insight Meditation Center in Redwood City to offer some from page 3) Dhamma reflections and to have an informal tea with the children’s Dhamma group there. The group was led Monastery photo by Heather Sund- Development berg, leader of the Spirit Rock Family his year the monastery began its long-awaited construc- Program and Ttion of the final buildings belonging to the first phase of a longtime support- four-phase building plan. The first of the buildings to go up er of the was the Cloister duplex. There were many monks and lay sup- monastery. The porters who gave their time and effort to make the construc- group’s stay tion of this building go smoothly. We have almost completed included following the construction of the two new buildings that will form part the , of the cloister area. One is an office complex, while the other and activities consists of much needed bathrooms and a resting room with ranged from silent disabled facilities. They will hopefully be completed and ready meditation, chant- by the end of March 2006. ing, and Dhamma The community is also currently planning the construc- discussions to tion of two new elders’ cabins. One of these cabins will be Ven. Ahimsako, dancing on the dirt hikes on the land, built for Ajahn Pasanno, while the second will be built for vis- solitary forest iting elder monks. It is hoped that one of the same design will meditation, and communal work. be constructed for Ajahn Amaro in 2007. In addition, one Ajahn Amaro once again participated in the Mind and cabin of simpler design will also be built this year. We have Life Dialogues, held in Washington, D.C., in November 2005. designated the sites for these and begun preparing the loca- The topic was “The Science and Clinical Applications of tions in order to begin construction in the spring. Meditation,” reflecting the growing interest in meditation —The Sangha within modern medicine and biomedical science that has arisen over the past thirty years. Ajahn gave a presentation on the Buddha’s teaching of the and the Discourse on the Two Arrows (S 36.6), which was reportedly well received and much appreciated by those present. From November 18 to 27, Ajahn Amaro and Taraniya led the annual Thanksgiving retreat, Monastery photo held at the Angela Center in Santa Rosa. Aside from Ajahn coming down with a severe cold and missing out on the last few days, the retreat went very well, and it was a rewarding and valuable time for all. Ajahn Pasanno co-led a yoga and medita- tion daylong with Cator Shachoy in early December. The subject was “Mindfulness of the Body,”and the day of teachings drew from Ajahn Pasanno’s experience practicing with the Buddha’s teaching on the First Foundation of Mindfulness and Cator’s training in Iyengar yoga and Buddhist medi- tation. Also in December, Ajahn Amaro led a daylong retreat at Spirit Rock on the theme of “Entering the Silence,” and then went on to New cloister office building (back left) and restrooms (back right) under construction

14 Fearless Mountain UPASIKA PROGRAM 2006 Upasika Program to Feature a New Study Session Format e hope you can join us at Abhayagiri for these days of community, Dhamma Wstudy, meditation, and renewal. The Upasika Program exists to provide an Program Dates opportunity for lay women and men (upasikas/upasakas) to deepen their practice and their relationship to the monastery. This year’s program will feature a modified format for the afternoon study April 2* session, with each of the year’s five Upasika Days focusing on a single topic. Topics will range from sutta studies, devotional practices, practice in daily life, and more. Each presentation will allow for group interaction and questions-and-answers. June 24 More details of the program follow: Purpose August 12 *To enhance individual practice and increase self-discipline through making a formal commitment to spiritual training. October 21 *To deepen both the intellectual and experiential understanding of the Dhamma. *To have more supportive contact with like-minded people and the ordained Sangha. December 3 *To be better equipped to communicate the Teachings to others. Guidelines Schedule *To undertake to live by the Three Refuges and the , with the Theravada Forest Tradition as the focus of one’s practice. *To attend regular gatherings with other Upasikas, either at the Monastery or in 10:30 am~ Meal offering your own homes. (bring a dish to share) *To visit the monastery and formally take the Refuges and Precepts at least quarterly. *To observe the Days of the full and new moon in some fashion appro- 1:00 pm ~ Chanting, priate to your living situation. meditation, Refuges/ *To practice meditation daily. *To find some time each year to go on retreat. Precepts, Teachings *To attend at least one festival day or communal gathering at the Monastery each & Discussion year. *To cultivate a basic working knowledge of the Teachings. *To support the Sangha according to your means and abilities. *Commitment ceremony *To keep to the training for at least one year after having made the formal com- for continuing and new mitment. program participants. Please Those interested in making such a commitment are invited to visit Abhayagiri bring an offering of flowers, on one of the Upasika Days (see right), or to arrange to visit at some other mutu- candles, and incense if you wish ally convenient time. The commitment ceremony for new Upasikas is quite sim- to formally join the program or ple: each individual brings from home a small tray of traditional offerings—can- renew your commitment. dles, flowers, and incense. At the appropriate time, each person comes forward to offer their tray and to request the Three Refuges and Five Precepts. Afterwards, the afternoon study and practice session begins. For more information, visit Everyone is most welcome to attend the Upasika Days, whether or not they www.abhayagiri.org, or have made a formal commitment to the program. There is no “in” or “out” group, contact Mettika Hoffman at nor any “secret teachings” for an inner circle! This program is offered freely as an [email protected] or opportunity to draw closer to the teachings and to make a public statement of (707) 964-4606. one’s intentions and aspirations as a support to one’s practice.

Spring 2006 15 NON PROFIT ORG. SANGHAPALA FOUNDATION U.S. POSTAGE ABHAYAGIRI PAID MONASTERY AUTOZIP 16201 TOMKI ROAD REDWOOD VALLEY CA 95470 Return Service Requested

SPRING 2006 FEARLESS June 3–4 MOUNTAIN 10th Anniversary! for details) (see below NEWSLETTER

Abhayagiri Monastery 10th Anniversary Celebration

Saturday, June 3 Open House with monastery tours, photos and video of Abhayagiri past and present. Reminisce with special guests and friends who have helped make Abhayagiri what it is today.

Sunday, June 4 Special Puja in gratitude to our teachers, mentors, and the mountain of blessings which the monastery is built upon.

Join monastics and lay friends—including Ajahn Visuddhi, one of the founding monks, visiting from England—in sharing stories and reflections from over the years.

The meal offering will take place at 11 a.m., followed by reunion activities beginning at 1 p.m.

For more information on activities or accommodations, call (707) 485-1630 or email [email protected].